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328 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 weren't given any more apples. They weren't given any to eat. They'd stolen Our Lord's apples. Because they had been given other apples [to eat]. These they were supposed to have guarded. These they were to guard as if they were the owner. [They were] to guard the fruit, not touch it. But they went and stole them. So they ate them. [The apple] stayed [right] here in his throat. It was left just like this as a sign. The creation of man and woman from mud is common, of course, both to the Popol Vuh (Edmondson, 1971:19) and the Bible. It is also related by the Lacandons (Cline, 1944:108, 110), Popolucas (Foster, 1945a:235-237), and the Nahuatl-speaking people of Tecospa (Madsen, 1960:125-126). I imagine that this belief forms a part of every Mesoamerican creation story, though its position within the sequence of events seems to vary widely. In Chenalho man and woman were first made of mud, but they could not retain their form—just as in the Popol Vuh. Their second creation was from sturdier clay (Guiteras-Holmes, 1961:157). Reminiscent of the Popol Vuh account of man's wooden creation is an alternate Zinacantec belief that an early creation of man lacked joints and so could not kneel and pray. The origin of the Adam's apple is described in a number of creation stories (Gossen, T173; La Farge, 1947:60; La Farge and They used to be very strong men long ago. There were three men. They talked to each other. "What can you do? Can you do anything?" one of the friends was asked. "Nothing. I can't do anything." said [the first]. "And you, what can you do?" "Me, I can be a little Thunderbolt," said [the next]. "Oh, you can do that?" "I can." "And you, what can you do?" "Me, I can, I can only be a Butterfly," said [the third]. "And you, what can you do?" the three asked each other. "Me, I can be a Whirlwind," said [the first]. "I can be a Hurricane," he said [finally]. Oh, then, they went to Tabasco. They took a trip, walking to Tabasco. [They were] merchants. They bought tobacco. Now they spoke. "But if [what they say] is true we'd better watch out or we'll die. The soldiers are coming now to kill us. If there were something we could do. If there were something we could do to them," they said. "Go on, you go then!" Butterfly was told. He went to look. There was a cauldron of food cooking in Chiapa. When the Soldiers Were Coming T56 yech 7une, solel mu xa la bu 7ak'bat ti mansana 7une, muk' xa buy ti 7ak'bat slo7 7un, 7iyelk'an li smansana li kajvaltik 7une, porke slekoj 7ak'bil li mansana, stuk xchabie, yan Ie7e yu7un chchabi k'u cha7al 7ajvalil, chchabi li Io7bole, muk' tzpik, yan li ba yelk'an 7une, yech'o ba slo7 7une, H7 kom tznuk' la 7une, ja7 no 7ox li senya kom no 7ox li x7elan li 7une. Byers, 1931:113; Madsen, ibid., Shaw, 1972:124-126; Stross, 1973; T5). In Santa Eulalia the serpent enticed Eve to eat an orange. She in turn convinced "Old Father" who swallowed it whole, and that is why only men have Adam's apples (La Farge, ibid.). In Chamula the Jews urged Eve to eat the apple, and she herself, alas, swallowed it whole, thus giving rise to the Adam's apple (Gossen, ibid.). Chamulan concern with the evil of carnal knowledge does not seem to be shared by Zinacantecs. Romin Teratol added a sequel to Manvel's story to the effect that, after Our Lord taught Adam and Eve the facts of life, they enjoyed each other's company so much that they would sleep late, while marauding animals gobbled up the fruits of the garden. And so Our Lord decided he must invent a natural alarm clock. His invention has proved to this day to be most effective—the flea! 7Oy to 7ox la batz'i tzotz viniketik ti vo7ne, 7ox-vo7ik la li viniketike, 7isk'opon la sbaik. Bweno, 7a li, "K'usi xana7, mi 7u k'u xana7 li vo7ote?" xut la ti jun xchi7ile. "Mu7yuk mu k'u jna7," xi la. "Vo7ote, k'u xana7 li vo7ote?" "Vo7one, jna7 j-tz'uj chavok," xi la. "7Aa, xana?" "Jna7." "7A li vo7ot 7une, k'usi xana7?" "7A li vo7one, jna7, pepen no 7ox li jna7 li vo7one," xi li June. "7A li vo7ote, k'usi xana7?" 7Iyalbe la sbaik li 7ox-vo7ik 7une. "7A li vo7one, jna7 sutum 7ik\" xi la 7un. "7Ik'al vo7 jna7," xi la. 7Aj 7entonse, 7ayik ta Tabasko ta xanbal ta Tabasko chpaxyajik, jkomersyanteetik, smanik moy. 7Ora, 7iyalik la 7un. "Pero mi yech te jk'eloj jba chilaj 7un, chtal xa li soltero milvanuk 7une, 7a ti 7u k'usi k'usi ta jnoptik 7un, mi mu xu7 ti xba kak'betike," xiik la 7un. "Batan 7ak'o batan vo7ot che7e!" x7utat 7a li pepen 7une. Ba la sk'el 7un, lakal la jun perol ve7elil 7un ta Soktom 7une.
You see, Butterfly was circling around. It laid [its eggs] in the food. They turned into worms. It stuck worms in the meal. Now the soldiers wouldn't eat. Now they wouldn't eat their food, because it had worms in it. They didn't eat their food. [The soldiers] came on. They came up. They were coming now to kill people. They came up. They arrived at [a place] called Vok'em Setz' [Broken Bowls]. There were lots of bowls spread out there, dishes. They were very beautiful. They were scattered on the trail, so that [the soldiers] would want them and be distracted. They would have died on the way if they had been distracted, but they weren't diverted. They didn't look at them. They conti— nued on. They arrived near Burrero as well. There is [a place] there called 7Ik'al Vo7 [Hurricane]. It was because they fought there—[the Zinacantecs] fought using wi—nd and rain. The soldiers nearly died there, but they didn't die. But they continued on. They weren't scared off by the wind and rain that was hurled against them. They weren't frightened by it. That's why the place there is called Hurricane. They arrive at Petz Toj [Pine Tree]. The pine tree, the pine tree danced. They weren't distracted by it either. They didn't look at all. They didn't watch at all. They weren't distracted by it. They conti—nued on again. They arrived near Vo7-bitz [Five Pieces]. There was a woman there, too. She was weaving. She really was beautiful, the woman working there, weaving. But they weren't distracted by her. They never looked at her either. They ca—me on again. They continued on. Here to the east of Salinas there was a cross. There was a market there. Bu—t what a market! There were loads of things. There was fruit. There was everything, food, and whatever else for sale. Bu—t they never ate any of it, becaue if they ate, then it meant that all of them would have been left behind. If they bought, bought fruit, bought something to eat at the market then all of them would be left behind. They weren't distracted by the things for sale. They never bought anything. They never looked at anything. They ca—me on again. Now they were higher up here. [The place] was called Tz'ajom Pik' [Submerged Clitoris]. A woman was bathing, bathing in a little pond that was there once. There was a pond. But the woman was ba—thing happily. She was washing her who—le body in the water. They never looked at her either. They came on. They came on. They were just about to enter Zinacantan Center. MANVEL K'OBYOX 329 Va7i 7un, li pepene, te la xjoyet 7istza7ta la komel 7a li ve7elil 7une, 7ipas ta xuvit 7un, te stik' komel xuvit ta ve7elil 7une, mu7yuk xa xve7ik solteroe, mu7yuk xa slajes li ve7elil 7une, komo yu7un 7oy xa xuvit 7un, muk' slajes sve7elik la 7une. Bweno, 7italik la 7un, muy tal 7un, yu7un xa xtal milvanuk 7ox chmuy tal 7une, 7italik la 7un, ja7 ta, 7a li, oy, Vok'em Setz' sbi 7une, te la lamal 7ep ta j-mek li setz' 7une, pulatuetik 7une, lekik la sba ta j-mek, te lamal ta be 7une, yo7 ti mi tzk'anik ti mi xch'ay 7o yo7one, yu7un la ja7 te ta xlaj 7ox ta be yu7n ch'ayuk yo7one pero mu la bu ch'ay yo7on mu la bu sk'elik 7un, je—lavik la tal 7un. Bweno, 7iyulik tal ta jun tz'el 7a li Burero noxtok 7un, te 7une, 7o la te 7a li 7Ik'al Vo7 sbi 7un, pero yu7un la te tajinik te yo7 7une, 7iyak' la jun 7i—k' xchi7uk vo7, j-set' la mu teyuk 7icham solteroetike, pero muk' bu xcham 7un, pero 7ijelavik la tal 7un, muk' la bu xi7ik 7o taj x7elan 7iyak' 7ik', 7Ik'al Vo7 7une, mu7yuk la 7ixi7ik 7o, yech'o li balamil te yo7 une 7Ik'al Vo7 sbi 7un. Bweno, 7iyul tal ta Petz Toj 7une, ja7 la li toj ta la x7ak'otaj i toj 7une. Bweno, muk' bu ch'ay yo7on noxtok 7un, muk' la bu sk'elik 7un, muk' la bu sk'elik 7un, muk' bu ch'ay 7o yo7on, je—lavik la tal noxtok 7un. Bweno, 7iyul tal ta Ii7 ta tz'el Vo7-bitz 7un, 7o la te jun 7antz noxtok 7un, yolel ta xjalav la 7un, melel slekil jun 7antze te ch7abtej 7un, chjalav la 7un, pero mu la bu ch'ay 7o yo7on, mu la bu sk'elik noxtok 7un, ta—1 la noxtok jelav tal 7un, H7 ta yak'ol xa li 7Atz'am 7une, te li, 7o te jun krus 7un, 7o te la jun ch'ivit te yo7 7une, pe—ro jun ch'ivit, 7animal yepaluk, 7oy la Io7bol 7oy la k'utikuk ta j-mek, ve7elil, k'utik la chchone 7un, pe—ro mu la bu slajesik 7un, porke ti slajesike che7e, yu7un te chkom skotol 7ox ti sk'oplale, ti7n smanuk, smanuk Io7bol, smanuk k'u slajes ta ch'ivite, yu7un te kom skotol, muk' yu7un ja7 xch'ay 7o yo7on, k'usi 7oy ta schone, pero muk' 7onox bu sman, mu la bu sk'elik 7un. Bweno, ta—1 xa noxtok 7un, 7oy te 7oy xa H7 ta 7ak'ol tal Tz'ajom Pik' sbi 7une, 7o la te jun 7antz ch7atin 7un, ch7atin ta, 7oy te 7unen nab ti vo7ne la 7une, 7oy te nab, pero jun la yo7on te ch7a—tin li antze, ta x7atin, sju—nlej ta yut vo7 7une, mu la bu sk'elik noxtok, mu la bu sk'elik. Bweno, tal la tal 7un, yu7un xa ch7och tal ta Jtek-lum 7une po7ot xa.
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Of Cabbages and Kings TALES FROM ZI
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FRONTISPIECE: Disguised Aztec merch
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ABSTRACT Laughlin, Robert M. Of Cab
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iv SMITHSONIAN CONTRIBUTIONS TO ANT
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VI SMITHSONIAN CONTRIBUTIONS TO ANT
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Acknowledgments It seemed a logical
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Epigraph "I see nobody on the road,
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GENESIS A second expectation create
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he himself made no connection betwe
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nineteen townships in the state of
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8 SMITHSONIAN CONTRIBUTIONS TO ANTH
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10 SMITHSONIAN CONTRIBUTIONS TO ANT
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Linguistic Notes In order to make t
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Romin Tan-chak comes of a well-to-d
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Xun Vaskis FIGURE 2.—Xun Vaskis,
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FIGURE 7.—Tonik Nibak, 1961 (phot
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172 boy told me, my companion, my n
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228 he reached the place where the
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Postscript "Talk of many things, ..
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Acala 7Ach' Jtek-lum 7Ak'ol Mukenal
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Number Page 1. Romin Teratol 17 2.
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Aarne, Antti Amatus 1928. The Types
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Maps Nearly all the local place nam
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